(2)Not a dogma - Who knows what the nature of reality is! The current explanation should not be taken as an absolute truth, or a cultic teaching! It is just something I have written, inspired by Sri Aurobindo, Kashmir Shaivism, Neoplatonism, Kabbalah, Sant Mat, and other great teachings. If you find it useful, that is good. If you don't, that is also good. Ultimately everyone should be free to arrive at their own truth. You can be inspired by and incorporate what others have written, but it is no good to just slavishly imitate. This is why things like guru cults (as opposed to True Gurus), exoteric religions, dogmatic ideologies and so on are bad. There should be a shift from slavish dependence on authority to peer-to-peer egalitarianism. It may well be, as John Heron and others have suggested, that a new peer-to-peer spirituality is emerging

(3)Methodology - there are many ways of arriving at understanding, and in an integral and comprehensive explanation, all have something to contribute. These include individual experience and phenomenological enquiry, the various esoteric traditions, authentic spiritual teachers (and they are authentic only inasmuch as in the core of your being (not the surface ego) you have a feeling about them) and perennial philosophy, philosophy and "thought experiments", the findings of physicalist science and other reliable elements of modern secular knowledge (but never those statements that deny or explain away authentic experiences). A few esoteric and integral science might take individual experiences as its basic data - an inward rather than an outward empiricism and phenomemology.

(5)Cosmology - the above metaphysic implies a cosmology. The, like being, cosmology is dynamic, not static, because it is based on both evolution and on the co-action compass of "Unified Science" (Haskell and others). And whilst evolution involves myriad branchs and possibilities, at least on this physical Earth (and in the observable universe) there would seem to be five stages - Spatiogenesis, Chemogenesis, Biogenesis, Sociogenesis, Noogenesis, and a future state of Theogenesis. Each stage is distinguished by a "singularity"; each brings to physical existence possibilities that were inconceivable and impossible to preceding stages.

(6)Praxis. The above is all theory. Theory without practical application cannot bring about physical, social, individual, and collective change. Practical application may involve physical, empathic, and/or intellectual activism, or it may involve individual transformation through sadhana (spiritual practice) and yoga (union with the Divine). Ultimately both are necessary: transforming society without changing oneself and others is futile and leads to tyranny (e.g. Marxism became Stalinism), whilst transforming oneself without helping others (the ideal of the Pratyekabuddha or "selfish buddha" who strives for nirvana only for him/her self) is good for a monk or ascetic living in a hermitage or ashram, but can't address larger issues. Each will gravitate towards what attracts them and what they are better suited for. But the ultimate change requires both. In this way, ultimately, the individual participates in the work of theogenesis (divinization)

Relative existence can be defined as change, duality (yin and yang), multiplicity and so on on. Absolute reality is the opposite

Relative existence can be heuristically mapped in terms of a four-fold hierarchy, in one end of the spectrum is "Closer" to the Source (i.e. cosmic/universal whole, Noetic, Inner, self) or "Within" (of the nature of Consciousness), and the other "Further" from the Source (i.e. atomistic individual, Material, Outer, non-self) or "Without" (veiling of Consciousness)

the fundamental unit of Relative or manifest existence is the dynamic co-action between two or more entities, each of which is itself a dynamic co-action between two or more entities ("dance of Shiva"). This dynamic co-action is what is also known as karma or dependent origination

This karma is directional and teleological. This direction/teleos is what is called evolution

Evolution can be defined as a series of metamorphoses of (and leading to) increasing "Within" or greater Consciousness, leading ultimately to Theosis (Divinisation/"Supramentalisation")